http://ejournal.stitbima.ac.id/index.php/fitua/issue/feed FiTUA: JURNAL STUDI ISLAM 2026-10-04T04:27:58+00:00 Junaidin, M.Pd junaidinmuhaimin@gmail.com Open Journal Systems <p>&nbsp;FiTUA: Jurnal Studi Islam is an institutional journal of STIT Sunan Giri Bima which focuses on the publication of field research, literature and conceptual ideas from various scientific and Islamic perspectives. Starting publication on Friday, 03 April 2020. It has ISSN (Print) 2721-186X and E-ISSN (Online) 2721-365X. Published by STIT Sunan Giri Bima which is located at Jl. Sukun Karara No.2 Kelurahan Monggonao Mpunda District Bima City - NTB - Indonesia.&nbsp;</p> <table> <tbody> <tr style="height: 60px;"> <td style="border: 1px solid #dddddd; width: 180px; text-align: center; vertical-align: middle;"><a href="https://sinta.kemdiktisaintek.go.id/journals/profile/9293" target="_blank" rel="noopener"><img id="img" style="width: 205px; height: 74px;" src="https://tse4.mm.bing.net/th?id=OIP.aYdkQYQJODT2-ZTQkqAY_wAAAA&amp;pid=Api&amp;P=0&amp;h=180"></a> <p>&nbsp;</p> </td> <td style="border: 1px solid #dddddd; width: 180px; text-align: center; vertical-align: middle;"><a href="https://doaj.org/toc/2721-365X/articles?source=%7B%22query%22%3A%7B%22bool%22%3A%7B%22must%22%3A%5B%7B%22terms%22%3A%7B%22index.issn.exact%22%3A%5B%222721-186X%22%2C%222721-365X%22%5D%7D%7D%5D%7D%7D%2C%22size%22%3A100%2C%22sort%22%3A%5B%7B%22created_date%22%3A%7B%22order%22%3A%22desc%22%7D%7D%5D%2C%22_source%22%3A%7B%7D%2C%22track_total_hits%22%3Atrue%7D" target="_blank" rel="noopener"><img class="" src="https://i.ibb.co/Z2NDvmf/DOAJ-logo.jpg" alt="DOAJ-logo" width="128" height="39" data-is360="0"></a></td> <td style="width: 20px;">&nbsp;</td> <td style="border: 1px solid #dddddd; width: 180px; text-align: center; vertical-align: middle;"><a href="https://research.ebsco.com/c/ylm4lv/search/details/ywprq6phzr?limiters=RV%3AY&amp;q=DE%20%22jurnal%20FiTUA%22&amp;searchMode=all" target="_blank" rel="noopener"><img class="" style="width: 163px; height: 57px; display: block;" src="https://i.ibb.co/tMHmRy4/download.png" alt="download" width="379" height="133" data-is360="0"></a></td> <td style="width: 20px;">&nbsp;</td> <td style="border: 1px solid #dddddd; width: 180px; text-align: center; vertical-align: middle;"><a href="https://www.scilit.com/sources/107796" target="_blank" rel="noopener"><img class="" style="width: 160px; height: 60px; display: block;" src="https://i.ibb.co/4dcbKSB/index.jpg" alt="index" width="367" height="137" data-is360="0"></a></td> <td style="width: 20px;">&nbsp;</td> </tr> </tbody> </table> http://ejournal.stitbima.ac.id/index.php/fitua/article/view/1462 Differences in Qirā’āt as the Basis for Diversity in Qur’anic Interpretation 2026-08-10T02:10:27+00:00 Moh Bahtiar Ahadi -@gmail.com Nurusshobah Nurusshobah shobahnurus15@gmail.com Hasan Ismail -@gmail.com Muhammad Taufiq -@gmail.com Ilham Dhya’ul Wahid -@gmail.com <p>The diversity of <em>qirā’āt</em> has long been recognized as an integral component of the Qur’anic transmission tradition and has played a significant role in shaping the richness of Qur’anic interpretation. However, its function as an epistemological basis for interpretive diversity has not received sufficient attention in many contemporary studies, which tend to focus on the technical aspects of recitation. This study aims to examine the role of authentic <em>qirā’āt</em> in generating interpretive diversity and to explain its position within the framework of <em>‘Ulūm al-Tafsīr</em>. This research employs a qualitative library research design using content analysis of primary sources on <em>qirā’āt</em> and Qur’anic exegesis, complemented by relevant classical and contemporary scholarly literature. The analysis demonstrates that differences among authentic <em>qirā’āt</em> extend beyond phonetic variation and significantly influence lexical meaning, grammatical construction, legal reasoning, and theological interpretation. These variations provide exegetes with multiple yet equally authoritative textual perspectives, enabling a broader understanding of Qur’anic messages without compromising the integrity of the Qur’anic text. The study further reveals that classical and contemporary mufassirs consistently integrate authentic <em>qirā’āt</em> with linguistic analysis, contextual interpretation, and prophetic traditions to construct comprehensive interpretations of Qur’anic verses. Therefore, interpretive diversity arising from <em>qirā’āt</em> should be understood as a manifestation of the Qur’an’s linguistic depth and semantic richness rather than as a source of contradiction.</p> 2026-08-10T02:10:27+00:00 ##submission.copyrightStatement## http://ejournal.stitbima.ac.id/index.php/fitua/article/view/1499 Nurcholish Madjid Desacralization and Contemporary Religious Authority 2026-10-04T04:27:58+00:00 Sukma Mulia sukma0401223049@uinsu.ac.id Adenan Adenan adenan@uinsu.ac.id <p>Nurcholish Madjid’s concept of desacralization emerged from his concern over the tendency to treat human interpretations, religious authorities, and worldly interests as sacred and absolute. This issue remains relevant to contemporary religious life, particularly in the cult of religious figures and the use of religious identity in political competition. This study aims to analyze the foundations of Madjid’s concept of desacralization and examine its relevance to contemporary religious authority and identity politics. The study employs a qualitative approach through library research using a descriptive-analytical method. The primary source is Nurcholish Madjid’s Islam, Doctrine and Civilization, supported by relevant scholarly literature on desacralization, religious authority, and identity politics. The study finds that Madjid’s desacralization operates through two related mechanisms: desacralizing human authority and distinguishing religious values from contingent political interests. The first mechanism places religious figures, their interpretations, and intellectual products within the realm of human and relative authority, thereby allowing them to be examined critically rather than treated as absolute. The second mechanism separates Islamic religious values from political interests, preventing political choices, institutions, and identities from acquiring religious legitimacy simply through the use of religious symbols.</p> 2026-10-04T04:26:17+00:00 ##submission.copyrightStatement##